3222 ## ஒன்றும் தேவும் உலகும் உயிரும் மற்றும் * யாதும் இல்லா அன்று * நான்முகன் தன்னொடு * தேவர் உலகோடு உயிர் படைத்தான் ** குன்றம் போல் மணி மாடம் நீடு * திருக்குருகூர் அதனுள் * நின்ற ஆதிப்பிரான் நிற்க * மற்றைத் தெய்வம் நாடுதிரே? (1)
Hey people, why chase after other deities when our Lord Āḻippirāṉ is right here in holy Kurukūr, with its towering castles? He's visible to everyone. He's the Progenitor who created Brahmā, other Celestials, the worlds, men, and animals when none of these existed.
Explanatory Notes
(i) The Āzhvār deplores the fate of those who fail to worship Lord Ādinātha (Ātippirāṉ), the Supreme God, making Himself easily accessible to all, in Tirunakari (Kurukūr) and go past Him, in quest of lesser deities. This is just as absurd as a thirsty fellow trying hard to dig a well on the bank of Gaṅgā river, in order to quench his thirst, instead of drinking handfuls + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ulagum — the world (where they reside); uyirum — other species (such as manushya (human) etc); maRRum — all entities (mahath etc, which are in samashti (collective) form); yAdhum — all entities; illA anRu — when they were annihilated; nAnmugan thannodu — with brahmA who is the samashti purusha (one who is created at the end of samashti srushti (creation up to five great elements)); dhEvar — dhEvathAs; ulagu — world; uyir — other different species; padaiththAn — having created (to have them accept his refuge); kunRam pOl — like mountains; maNi — with abundance of precious stones; mAdam — mansions; nIdu — tall; thirukkurugUr adhanuL — in [AzhwAr]thirunagari; ninRa — standing (in an easily approachable manner for those who want to surrender unto him); Adhi — the cause of everything; pirAn — great benefactor; niRka — when he is present well; maRRai — those who are affected by creation and annihilation; dheyvam — dhEvathAs; nAdudhirE — you are approaching (as shelter).; nIr — you (who are filled with rajas (passion) and thamas (ignorance)); nAdi — determine (based on your own quality)
3223 நாடி நீர் வணங்கும் தெய்வமும் * உம்மையும் முன் படைத்தான் * வீடு இல் சீர் புகழ் ஆதிப்பிரான் * அவன் மேவி உறை கோயில் ** மாட மாளிகை சூழ்ந்து அழகு ஆய * திருக்குருகூர் அதனை * பாடி ஆடி பரவிச் செல்(ன்)மின்கள் * பல் உலகீர் பரந்தே (2)
Hey, people of this diverse world, move around everywhere, dancing and singing the praises of lovely Kurukūr. Surrounded by grand mansions, there resides Lord 'Ātippirāṉ', with auspicious and enduring qualities, who created both you and the deities you worship.
Explanatory Notes
(i) In this song, the Āzhvār exhorts the people of all sorts to converge into Tirunakari (Kurukūr) from different directions in great jubilation, dancing and singing the praise of that pilgrim centre, even as people congregate in a festive mood at Srirangam during the ‘big festival’ (Paṅkuṉi uttaram celebrations). The emphasis has now shifted from the Lord to the pilgrim + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaNangum — surrender; dheyvamum — dhEvathAs; ummaiyum — you as well (who are intent on surrendering to such dhEvathAs); mun — during srushti (creation); padaiththAn — one who created; vIdil sIr — having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc (for such creation); pugazh — greatness (as per vEdhAntham); Adhip pirAn avan — the first benefactor; mEvi — well fixed (to be friendly towards his devotees); uRai — reside; kOyil — [divine] abode; mAdam — mansions; mALigai — palaces; sUzhndhu — surrounded; azhagAya — beautiful to these; thirukkurugUr adhanai — thirunagari; pal ulagIr — Oh those who are residing in different worlds (due to your quality and taste)!; pAdi — sing; Adi — dance (out of joyful emotions); paravi — praise (in many ways); parandhu senmingaL — engage everywhere.; parandha — being vast (due to being appointed by emperumAn himself, and being took as supreme); dheyvamum — different dhEvathAs
3224 பரந்த தெய்வமும் பல் உலகும் படைத்து * அன்று உடனே விழுங்கி * கரந்து உமிழ்ந்து கடந்து இடந்தது * கண்டும் தெளியகில்லீர் ** சிரங்களால் அமரர் வணங்கும் * திருக்குருகூர் அதனுள் * பரன் திறம் அன்றி பல் உலகீர் * தெய்வம் மற்று இல்லை பேசுமினே (3)
There's only one God who created the vast universe, the Devas, and everything else. He kept them all within Himself during the deluge and then released them. He spanned the worlds in three strides and pulled the Earth from the ocean. Why aren't you clear yet, people of this diverse world? Speak up if there's another deity beside the one revered by the Devas and other deities in lovely Kurukūr.
Explanatory Notes
The herculean tasks performed by the Lord Who created the worlds to protect them on different occasions, should be sufficient to dispel all doubts regarding His Supremacy. And yet, the worldlings are not clear-sighted, a distressing state of affairs indeed, according to the Āzhvār, the more so, when those very deities whom these people adore, come and worship the Lord in Kurukūr.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pal ulagum — many different worlds (which are their wealth); padaiththu — creating; anRu — back then (during deluge); udanE — immediately (without giving importance to the process/order); vizhungi — consuming; karandhu — concealing (so the worlds can be protected from praLayam (deluge)); umizhndhu — (after the deluge, to see the outside) spitting them out; kadandhu — owning them up fully (to eliminate the ownership/pride of mahAbali, measuring it); idandhadhu — (during avAnthara praLayam (intermediate deluge), in the form of varAha) rescuing it; kaNdum — even after seeing clearly (through pramANams (authentic texts)); theLiyagilleer — you are unable to have clarity;; amarar — dhEvas (starting with brahmA et al); sirangaLAl — with their heads; vaNangum — bowing and worshipping; thirukkurugUr adhanuL — standing in thirunagari; paran — for the sarvasmAthaparan (the supreme lord of all); thiRam anRi — not being the prakAra (mode/form); maRRu — any other independent; dheyvam — dhEvathA; illai — not present;; pal — different (having different levels of intellect); ulagIr — the residents of worlds; pEsumin — tell me (if there is any one).; pEsa ninRa — spoken (through fake pramANams and arguments, doubting (misunderstanding) to be the ISwara); sivanukkum — for rudhra
What benefit do the followers of Iliṅkam gain, who base their beliefs on inference and talk of heresies? People who consider Civaṉ as the Supreme God, learn how the skull in his hand was redeemed. Know that Nārāyaṇa is the Supreme Lord to him, Brahmā, and others and He is the One enshrined in lovely Kurukūr, surrounded by smart and stately walls.
Explanatory Notes
(i) Those who determine the Supremacy of God, purely on the basis of inference, as well as those who assert the Supremacy of Śiva (Iliṅkam) and Brahmā, are disabused of their wrong notions by this song. Basing their stand on certain texts, in isolation, some people affirm the Supremacy of Śiva and some others look upon Brahmā, as the Supreme. There are, however, various + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
piraman thanakkum — for brahmA (who is the creator of such rudhra and who is with the vast world which was created by him); piRarkkum — for the other dhEvathAs (who follow the orders of such brahmA and rudhra); nAyagan — the lord; avanE — sarvESvaran only (who is revealed through the faultless vEdhAntha); kabAlam — the skull (which became the begging bowl in the hands of rudhra after severing the head of brahmA); nal — well (to break into thousand pieces); mOkkaththu — in mahAbhAratham (which is known as fifth vEdham, and is having documented) this elimination; kaNdu koNmin — please see for yourself.; thEsam — being radiant; mA — very great; madhiL — fort; sUzhndhu — surrounded by; azhagAya — being beautiful due to that; thirukkurugUr adhanuL — inside thirunagari; IsanpAl — towards the natural sarvESvaran (who clearly manifests such elimination of kapAlam from rudhra-s hand); Or avam — any lowly aspects such as his not being the lord; paRaidhal — committing [speaking]; ilingiyarkku — for those AnumAnikas who consider linga puraNam etc as the pramANam (as authentic source of knowledge); ennAvadhu — what is the benefit?; ilingaththu itta — that which highlights worship of lingam; purANaththIrum — you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams
Hey, misled folks, swayed by tales of Iliṅkam, Jains, Buddhists, and heretics, all of you! Listen, the Supreme Lord, the Internal Controller of you and your deities, Polintuniṉṟapirāṉ, shines in Tirukkurukūr, a place with rich paddy fields. It's better to worship Him. Everything I say is true, without any falsehood.
Explanatory Notes
(i) Addressing the aliens and heretics, the Āzhvār sums up beautifully the quintessence of the vedic texts and purāṇik teachings, other than those pertaining to the ‘Rājasik’ and ‘tāmasik’ varieties. He affirms that his addressees and the deities they revere (Agni, Śiva, Brahmā etc), are all controlled by Lord Viṣṇu, as the Supreme Controller, seated inside one and all. + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
samaNarum — jainas (who are faithful to texts which are outside vEdham); sAkkiyarum — baudhdhas; valindhu — through dry arguments; vAdhu seyvIrgaLum — you vaiSEshikas, who are debating; maRRum — further; num — those you have considered as goal; dheyvamum — the different dhEvathAs; Agi — promoting them to be at his (emperumAn-s) disposal; ninRAn — stood; sen nel — fresh paddy; malindhu — abundantly available; kavari vIsum — due to the rich crops, swaying like a chAmara (a fan made with fur); thirukkurugUr — in thirunagari; polindhu ninRa — standing with completeness (where his qualities of parathvam (supremacy) and Seelam (simplicity), saulabhyam (easy approachability) etc shine well); pirAn kaNdIr — see the sarvESvaran himself;; onRum — any; poy illai — no falsity; pORRumin — (thus, giving up your bAhya and kudhrushti aspects) and praise him; maRRu Or — another; dheyvam — dhEvathA
Understand this, worshippers of lesser deities: Your past actions keep you from liberation, bound by scriptural rules. Only by reaching the Almighty Lord in Tirukkurukūr can you cross this ocean of illusion. Hurry to His feet and realize this truth.
Explanatory Notes
To a question supposed to have been put to the Āzhvār by the votaries of minor deities, as to why Śrīman Nārāyaṇa, declared by him, in so many ways as the Supreme Lord, did not bend them towards Him, instead of allowing them to drift in the manner they were doing, adoring the lesser gods, this song provides the answer. It is because of the heavy sins committed by them + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pORRi — praise; pENa — to serve/support; puRaththittu — keeping away (from him); ummai — you all (who are attached to those dhEvathAs); innE — in this manner (like I am faithful towards emperumAn, you are faithful towards those dhEvathAs); thERRi vaiththadhu — made you remain faithful (in those dhEvathAs); elleerum — everyone; vIdu peRRAl — if attained mOksham (liberation) of serving bhagavAn; ulagu — the injunctions/order of the world (where it is said that -emperumAn will conduct the world based on the individual-s karma giving them the apt results); illai — will be lost; enRE — will remain like that;; sERRil — in marshes; sennel — fresh paddy; kamalam — lotus; Ongu — grow nicely; thirukkurugUr adhanuL — residing in AzhwArthirunagari; ARRavallavan — the one being greatly capable and making others enjoy the results of their deeds, his; mAyam kaNdIr — being related to prakruthi (material realm) which is said as -mAyA- (which is part of his sport and is difficult to cross over);; adhu — that; aRindhu aRindhu — having knowledge about it (the process of prapaththi (surrender) which helps cross over the material realm); Odumin — try to cross over (that material realm); maRRu Or dheyvam — another dhEvathA who cannot be named; pAdi Adi — singing and dancing (being devoted towards that dhEvathA)
3228 ஓடி ஓடி பல பிறப்பும் பிறந்து * மற்று ஓர் தெய்வம் பாடி ஆடிப் பணிந்து * பல்படிகால் வழி ஏறிக் கண்டீர் ** கூடி வானவர் ஏத்த நின்ற * திருக்குருகூர் அதனுள் * ஆடு புள் கொடி ஆதி மூர்த்திக்கு * அடிமை புகுவதுவே (7)
You've served the lesser gods for ages and in many ways, yet passed through numerous births. Have you truly experienced the extent of their supposed grace? It's better to seek refuge at the feet of Lord Ātināta, with the bird Garuḍa on His banner and enshrined in Kurukūr, where even the Devas and other deities come to pay homage.
Explanatory Notes
(i) The text, “brahmāṇaṃ śitikaṇṭañ ca yās cānyā devatāḥ smṛtāḥ, pratibuddhā na sevante yasmāt parimitaṃ phalam” says that knowledgeable persons do not worship Brahmā, Śiva and other lesser deities, as the benefits derived thereby are much-too-slender and limited. The Āzhvār, therefore, exhorts people to seek refuge in Lord Ātinātha, in lovely Kurukūr. The very fact that + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
paNindhu — worship; pal padigAl — in many different ways; vazhi — through the SAsthram (which instructs one to surrender); ERi — taking shelter of that dhEvathA more and more; Odi Odi — (as a result, in garbha (womb), naraka (hell) etc which are results of such activities) running/moving around; pala piRappum piRandhu — taking different births; kaNdIr — you have seen in front of you;; vAnavar — all those dhEvathAs (whom you are surrendered to); kUdi — together; Eththa — to be praised and to be surrendered unto (to be relieved of their dangers); thirukkurugUr adhanuL — in AzhwArthirunagari; ninRa — one who is standing; Adu — swaying (due to devotion towards bhagavAn); puL — periya thiruvadi (garudAzhwAr); kodi — having as his flag (which highlights his supremacy); Adhi mUrththikku — for the sarvESvara, who is the cause of all; adimai puguvadhu — become his servitor.; adimaiyinAl — through servitude; pukku — entered
It was the grace of Nārāyaṇaṉ, whom Nakkapirāṉ (Śiva) invoked, that saved Mārkkaṇṭēyaṉ from Yama's grasp and allowed him to peek into His stomach and see Śiva inside. Now, the Supreme Lord stands enshrined as Ātippirāṉ in Kurukūr, with beautiful white hedges like cranes. So, why mention other deities at all?
Explanatory Notes
Some persons would appear to have objected to the Āzhvār under-rating Śiva, despite his fame as Mārkaṇṭēya’s Saviour, who successfully resisted Yama’s attempt to take away the devotee’s life, at the tender age of sixteen. The Āzhvār now disabuses them of their wrong notions about that episode by giving them the correct perspective in this regard. Sage Mṛkaṇḍu’s ardent + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thannai — self (who is to be surrendered); kaNda — seen in front; mArkaNdEyan — known as mArkaNdEya; avanai — famous through purANams; nakkan — known as nagna (naked) due to being dhigambara (having the directions as garments); pirAnum — benefactor (for helping his devotee defeat death and become immortal); anRu — during praLaya (deluge); uyyak koNdadhu — rescued and made him a devotee of bhagavAn for his upliftment; nArAyaNan — nArAyaNa (who is the antharAthmA); aruLE — by the mercy (of making rudhra to be the benefactor for mArkaNdEya);; kokku — like the complexion of a crane; alar — blossoming flower; thadam — vast; thAzhai — leaves; vEli — having a protective layer; thirukkurugUr adhanul — standing in AzhwArthirunagari; mikka — being greater than all; Adhi — natural cause; pirAn — great benefactor; niRka — while standing; e maRRu dheyvam — which other dhEvathA who is with expectation; viLambudhir — speaking?; viLambum — being essence just by words (of great debating skills); ARu samayamum — the six schools of philosophy which reject vEdham (namely chArvAka, SAkhya (baudhdha), kshapaNaka (jaina), vaiSEshika, SAnkhya and pASupatha)
Neither the outsiders preaching their six systems nor the heretics can truly comprehend the glory of 'Āḻippirāṉ', the Primordial Lord, who resides in fertile, cool, and lovely Kurukūr. It's better to keep Him firmly lodged in your mind if you truly seek salvation.
Explanatory Notes
The aliens are those who do not admit the authority of the Vedas and the Śāstras expounding them. The six systems of such aliens are: ‘Śākhya’ (Buddhists), ‘Ulukya [Ulūkya?]’ (Cārvākas), ‘Kṣapaṇa’ (Jains), ‘Akṣapāda’ (Naiyāyikas), ‘Kapila’ and ‘Patañjali’. And then, there are those perverts or heretics who admit the authority of the Vedas but not in their entirety. They + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
3231 உறுவது ஆவது எத் தேவும் * எவ் உலகங்களும் மற்றும் தன்பால் * மறு இல் மூர்த்தியோடு ஒத்து * இத்தனையும் நின்ற வண்ணம் நிற்கவே ** செறுவில் செந்நெல் கரும்பொடு ஓங்கு * திருக்குருகூர் அதனுள் * குறிய மாண் உரு ஆகிய * நீள் குடக் கூத்தனுக்கு ஆள் செய்வதே (10)
It's only right to serve the immaculate Lord, who embodies the Devas, the many worlds, and everything else. He descended as the celebrated midget Vāmana and the grand pot-dancer Kaṇṇaṉ, and now stands in full splendor in Tirukkurukūr, surrounded by abundant sugarcane crops and rich paddy fields.
Explanatory Notes
Indra, Candra, Kubera and all other Devas as well as all the worlds, with their contents, sentient and non-sentient, are like unto the Lord’s bodies, directed, controlled and supported by Him. That Lord resides in Kurukūr (Āzhvār-Tirunakari), in unabated splendour. The Āzhvār, therefore, calls upon people to come and worship this Lord, going by the name of ‘Ātinātan’ standing firmly in Kurukūr and get redeemed.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
maRRum — other chith (sentient beings) and achith (insentient entities); iththanaiyum — all these; than pAl — in his svarUpam; maRu il — unblamable; mUrththiyOdu oththu — considering them to be distinguished forms as comparable to his divine/special forms; ninRa vaNNam — without losing his identity as well as his characteristics; niRkavE — while standing; seRuvil — in fertile lands,; sennel — fresh paddy; karumbodu — sugarcane etc; Ongu — growing well; thirukkurugUr adhanuL — standing in thirukkurugUr; kuRiya — being vAmana (who can be well enjoyed by the devotees); mANuruvE — assuming the form of brahmachAri (celibate student, who is having the identity of being needy); nIL — having great enjoyability forever (which captivates everyone who hears about him); kudak kUththanukku — to krishNa who performed kudak kUththu [type of dance with having multiple pots on oneself]; AL seyvadhE — to serve; uRuvadhu Avadhu — the purushArtham (goa) that is destiny and apt.; AL seydhu — engaging in service through speech (of parOpadhESam (instructing others)); Azhip pirAnai — benefactor who has the divine chakra in his hand (which is enjoyed by his devotees)
If you can recite these ten songs, out of the thousand sung by Kurukūr Caṭakōpaṉ with deep devotion, and wear a fragrant garland blessed by the Lord, you'll secure a place in the eternal spiritual kingdom by guiding others towards God.
Explanatory Notes
(i) In the original text of this song, it has been said that the Āzhvār attained the Lord donning the discus, through service. The finale is, however, yet to come and he has to wait till X-10. The service rendered by the Āzhvār by hymning the Lord’s peerless glory and clearly establishing His Supremacy, in this decad, is unique. The votaries of the minor gods have been + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
sErndhavan — having attained; vaN kurugUr nagarAn — being the leader of the distinguished AzhwArthirunagari; nAL kamazh — having very fresh fragrance; magizh mAlai — divine magizha garland; mArbinan — having on his chest; mARan — having the family name -mARan-; satakOpan — AzhwAr who is having the divine name -SatakOpa- (due to defeating the bAhyas (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham)); vEtkaiyAl — out of great desire (in bhagavath vishayam); sonna — mercifully spoke; pAdal — in the form of a song; AyiraththuL — among the thousand pAsurams; ippaththum — these 10 pAsurams (which are focussed on instructing others); vallAr — those who can recite (along with meditating upon the meanings); kaiyadhu — in their hands- reach; maRRu — on top of the recital itself [which is a greatly joyful result]; adhu — being present in the other side [of material realm]; mItchi inRi — with no return; vaikundham — SrIvaikuNtam; mAnagar — the great abode.; kai — with the divine hand; Ar — well fixed